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THE PIONEER qUAKEP- 



LIBRARY OF CONGRESS. 



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UNITED STATES OF AMERICA. 



THE PIONEER QUAKERS. 



RICHARD Pi HALLOWELL. 

AUTHOR OF "THE QUAKER INVASION OF MASSACHUSETTS.' 







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n JAN 13 1887 



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BOSTON AND NEW YORK : 
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1887. 



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Copyright, 1886, 
Bt RICHARD P. HALLOWELL. 

All rights reserved. 



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The Riverside Press, Cambridge : 
Printed by H. 0. Houghton & Co. 



PREFATORY NOTE. 



nnHE following lecture was written at 
-*- the request of the Saturday Morn- 
ing Club of Boston, and as much of it 
as time would allow was read to the 
club in March of the current year. In 
its preparation I naturally made liberal 
use of " The Quaker Invasion of Massa- 
chusetts," a book published by me in 1883. 
Nevertheless, I feel justified in saying that 
the reader will find not only a fresh pres- 
entation of the subject, but new and in- 
teresting matter of yalae to the student 
of American history. 

The period of history to which "The 
Invasion " is limited ends with the year 
1677, when brutality in the treatment of 
Quakers ceased to be a prominent factor 



4 PBEFATOBY NOTE. 

in the orthodox religion of Massachu- 
setts. In the present work, after giving 
an account of the rise of Quakerism in 
England, I have presented in a con- 
densed, but I trust a concise, essay, a 
review of its progress in the Massachu- 
setts Colonies, from its advent down to 
1724, when the Friends secured exemp- 
tion from the iniquitous and oppressive 
tax levied for the support of the ortho- 
dox clergy. 

Some of the more flagrant errors of 
modern writers are indicated, and the 
essay closes with a brief consideration 
of the relations that existed between the 
New-England and the Pennsylvania Qua- 
kers and the native Indians. 

References to authorities, not already 
designated in " 'The Invasion," will be 
found in the foot-notes. 

R. P. H. 

Boston, Mass., December, 1886. 



THE PIONEER QUAKERS. 



/"~\N one occasion when Charles II. 
^-^ granted an audience to William Penn, 
the courtly Quaker, in accordance with the 
habit of the Quakers, entered the royal 
presence with his hat upon his head. The 
king, without comment, quietly laid aside 
his own hat, whereupon Penn said, " Friend 
Charles, why dost thou remove thy hat ? " 
Charles, whose love of humor was one 
of his few redeeming characteristics, re- 
sponded promptly, " It is the custom of 
this place for one person only to remain 
covered." 

When I began to prepare the following 
paper, it occurred to me that you would 
find it less prosaic if the severe sobriety 
of the subject was relieved by this and 



6 THE PIONEER QUAKERS. 

other anecdotes, especially if they served 
to illustrate some of the unique features 
of Quakerism ; but as our time is limited, 
and condensation is imperative, I soon 
found that to adopt this plan I must sac- 
rifice information to entertainment. I de- 
cided, therefore, to tax your patience 
rather than appeal to your love of amuse- 
ment, by confining myself to an entirely 
sober and serious account of the rise, the 
mission, and the reception of the Society 
of Friends in Old and New England. 

The term Quaker was first applied to 
these people in derision. George Fox 
once bade a persecuting magistrate to 
" tremble at the word of the Lord," 
whereupon the godless official jeeringly 
called him a Quaker. 1 The epithet thus 
fastened upon Fox and his followers has 
remained to this day, but it long since 
ceased to be a term of reproach. The 
Quakers, however, have always called 

1 Fox's Journal, p. 85. 



THE PIONEER QUAKERS. 7 

themselves Friends, thus emphasizing the 
fraternal bond by which they believe all 
men should be united. For convenience, 
I shall use the two words — Friends and 
Quakers — in this lecture, as synony- 
mous terms; and I must ask you to re- 
member, that, when I speak of Friends, I 
do not mean to indicate the social relations 
usually suggested by the term, but simply 
refer to the members of a religious sect. 

George Fox, the founder of the Society 
of Friends, was a remarkable man, of 
what was perhaps the most remarkable 
age in the history of England. He was 
born in 1624, the year in which Charles I. 
became king. He was a young cobbler, 
deeply absorbed in religious meditation, 
when Charles was executed; an active 
religious zealot and martyr during the 
rSgime of the most distinguished parlia- 
ment that ever sat in England ; the most 
uncompromising of the motley group of 
innovators and reformers who defied the 



8 THE PIONEER QUAKERS. 

despotism of Cromwell; a leading cham- 
pion of morality during the reign of 
Charles II., when indecency was the pass- 
word to good society, and, during the 
same reign, the successful defender of 
religious freedom when even the stout- 
est hearts quailed before the diabolical 
efforts of the Anglican Church to suppress 
it. Charles dying, his brother succeeded 
to the throne ; and in spite of the bigotry 
and mean spirit usually ascribed to James, 
Fox and his associates, though they were 
as relentless and as inflexible as ever in 
their resistance to ecclesiastical tyranny, 
obtained from him a substantial recogni- 
tion of their demands. William and 
Mary followed the deposition of James ; 
and under them, in 1689, Fox lived to 
read the great Act of Toleration, — an act 
which marks the decline, though by no 
means the entire abatement, of religious 
persecution in Great Britain. Having 
spent a great part of his mortal life in 



THE PIONEER QUAKERS. 9 

the jails of England, and the rest of it in 
sturdy conflict with ecclesiastical despot- 
ism and social immorality, he passed on 
to immortality in the year 1690, at the 
age of sixty-seven, — not ripe in years, as 
they are counted, at least by old men, 
but if his life is to be measured by the 
broader test of deeds and the rich legacy 
he bequeathed to succeeding generations, 
no one of us can compute his age. 

To understand the significance of Fox's 
mission, and of the peculiarities, as they 
are termed, of the early Quakers, I must 
ask you to recall the history of England 
during the period in which he played so 
conspicuous a part, and to forget for a 
moment that we are in the free city of 
Boston in the year 1886, where civil lib- 
erty is regulated by enlightened law, and 
our political and social conditions, though 
they may involve the political degrada- 
tion of women, and sanction the snob- 
bery of wealth and the tyranny of absurd 



10 THE PIONEER QUAKERS. 

customs, nevertheless do give the fran- 
chise to all men who deserve it, and do 
discountenance not only the grosser immor- 
alities, but all social indecency, — at least 
outside of the theatre and fashionable 
evening parties. I must ask you to forget 
also that we are living at a time when, 
and in a city where, thanks to the courage 
and fidelity of the Quaker martyrs whose 
ashes now rest under the green turf of 
Boston Common, we can express our 
own religious convictions and theological 
opinions, if we have any, attend the 
church of our preference, if there is one, 
or, by our absence from all churches, sig- 
nify our objection to the priestly office, 
without fear of fines, imprisonment, or 
public whipping. To understand the 
early Friends, we must revert to the 
stormy years in which they lived, when 
England was rent by political and reli- 
gious factions ; when Puritanism grap- 
pled with kingcraft, and overthrew it; 



THE PIONEER QUAKERS. 11 

when presbyter proved to be, as Mil- 
ton finely said, only " old priest writ 
large ; " when fanaticism marked the rise 
of scores of religious sects ; when intol- 
erance inspired almost every Christian 
pulpit, and courts of justice were swift 
to punish the violation of cruel laws by 
barbarous penalties. 

George Fox was known to his neighbors, 
in Leicestershire, as a youth of gentle but 
serious deportment, thoroughly honest and 
upright, unflinching in the performance of 
duty, but too much absorbed in mental 
introspection to take an active interest in 
public affairs. He himself, apparently, 
had no suspicion as to the life that was 
before him. His parents were members 
of the Established Church, and according- 
ly he was less under the influence of the 
prevailing religious excitement than ad- 
herents of the dissenting faiths ; but his 
nature was profoundly religious, and his 
boyhood was spent in continuous effort 



12 THE PIONEER QUAKERS. 

to solve the relation between himself and 
God. Satisfied with a limited secular edu- 
cation, he tended a flock of sheep, or 
walked alone in the fields and meadows, 
where, without fear of interruption, he 
could indulge in the study of his Bible 
and in spiritual meditation. He soon mas- 
tered the outward contents, the letter of 
the Scripture, but it was only through 
divine answers to constant prayer that he 
found their hidden treasures. This life of 
solitude, and devotion to spiritual matters, 
to the exclusion of social interests, induced 
a degree of morbidness that at one period 
threatened to destroy him. He became 
very wretched, both in mind and body, 
and, in despair, sought the advice of doc- 
tors of medicine and doctors of divinity. 
The medical physicians, instead of advis- 
ing him to quicken the circulation of his 
blood by returning to active life and social 
intercourse, applied a lancet to his arms 
and head, and, in their wisdom, would 



THE PIONEER QUAKERS. 13 

have drawn from him the little blood 
there was left in him, but it would not 
flow. " His body," says one of his biog- 
raphers, "seemed to be dried up with 
grief and trouble." The clergymen, in 
place of telling him to pray less and play 
more, only aggravated his troubles by dis- 
cussing theology with him. He found 
them, he says, " all miserable comforters." 
Subsequently he consulted dissenting 
preachers, and occasionally some of them 
were of service through their religious 
sympathy ; but this was poor medicine for 
a morbid mind. This utter dejection of 
spirit culminated in a serious illness, dur- 
ing which, for fourteen days, he looked 
so much like a corpse that many of his 
friends supposed him to be dead. Fortu- 
nately he recovered, and, with the return 
of bodily health, regained his normal men- 
tal condition. His public ministrations 
began at about this time (1647). The 
preparation for service in the cause of 



14 THE PIONEER QUAKERS. 

his Divine Master, as has been noticed, 
differed essentially from the prescribed 
method. Ecclesiastical training in the 
theological schools was then, as it is now, 
believed to be necessary to fit men for 
the ministry ; but one result of Fox's soli- 
tary meditation was the conviction " that 
being bred at Oxford or Cambridge was 
not enough to fit and qualify men to be 
ministers of Christ." He discovered also 
that the sacredness popularly ascribed to 
churches was a superstitious delusion. 
He recognized the truth of the Scripture 
text, " God, who made the world, dwelleth 
not in temples made with hands ; " and he 
realized that the soul of man is the temple 
of the Lord, which should be dedicated to 
his service. He learned that the Divine 
law is written in the hearts of men, and 
that to read it aright we must listen to 
the voice of God in our own souls. This 
voice of God, or divine revelation, if faith- 
fully heeded, is, he believed, an all-sufn- 



THE PIONEER QUAKERS. 15 

cient guide in spiritual matters. He called 
it the "Inward Light," and, referring to 
his public mission, says, "I was commis- 
sioned to turn people to that 'Inward 
Light,' even that Divine Spirit which 
would lead men to all truth." Herein he 
announces the fundamental principle of 
Quakerism, — the Inward Light of the 
Quaker. Do you ask us to explain it? 
We may do so when we are able to ex- 
plain the Universe, the existence of God. 
Until then it will remain inexplicable. 
Do you ask us if we are conscious of its 
power over our own souls ? We affirm it 
as we affirm our own existence, and you 
affirm it as often as you affirm a con- 
sciousness of that part of your nature 
which is spiritual. What does prayer — 
not beggary, but devout, silent prayer to 
God — import, if not reverential commu- 
nion? I appeal to each one of you to 
search your own heart devoutly, and re- 
port, if you can, that though in the exter- 



16 THE PIONEER QUAKERS. 

nal world you find constantly renewing 
manifestations of Divine Intelligence, 
your own soul has never been penetrated 
and illumined by it. 

The radical difference between Quakers 
and other Christian sects in regard to in- 
spiration lies in the fact, that, while others 
limit Divine revelation to the writers of 
the Old and New Testaments, the Quakers 
claim that it is the gift of Jehovah to all 
men who will accept it; that the soul of 
man always was, and continues to be, ac- 
cessible to his Creator. When Friends 
apply the term Father to the Supreme 
Intelligence, they do not use it as a mere 
form of language convenient for the ex- 
pression of an abstract thought or theo- 
logical doctrine : with them, Fatherhood 
implies childhood; and the relation be- 
tween Father and child is an active, liv- 
ing, loving, intense reality. With this 
conception of our spiritual relations in 
our minds, it may be less difficult for us 



THE PIONEER QUAKERS. 17 

to appreciate the Quaker protest against 
an ordained ministry composed of hired 
officials. Professors of science and litera- 
ture, and doctors of human law, Quakers 
believe, have their legitimate place in the 
social compact; but dealers in religion, 
doctors of the higher law, usurp the pre- 
rogatives of the Divine Teacher and Law- 
giver. Intellectual training alone cannot 
fit men to become religious teachers. The 
Spirit of God must illuminate their souls, 
and sanctify their lives. Ordination by 
pope, bishop, or presbyter may make popes, 
bishops, and clergymen; but only the 
Great Head ot the Church universal can 
commission men to preach his word. 

The principle of the Inward Light is the 
theological basis of Quakerism ; and, in 
fact, it is the only theological doctrine 
necessarily involved in Quaker religion. 
Fox learned the Christian dogmas at his 
pious mother's knee ; and his adherents, 
who were recruited from the dissenting 



18 THE PIONEER QUAKERS. 

sects, brought with them the prevailing 
orthodox belief in the divinity of Jesus 
and his infallible authority. Though not 
anchored by a creed, they, unlike some of 
us who have inherited their love of liberty, 
accepted the Christian yoke without ques- 
tion; but, with great unanimity, they re- 
jected the church dogmas of original sin, 
the resurrection of the body, water bap- 
tism, and the holy sabbath day. They 
believed in the inspiration of the Bible, 
but held that " the letter killeth ; the 
Spirit giveth life ; " and that, to interpret 
the written word, men must be inspired 
by the Spirit that guided the hands of 
those who wrote it. This is an all-impor- 
tant reservation, for it involves the right 
of private interpretation. Under God, 
Jesus was their Lord and Master; and, 
with unparalleled fidelity and superb self- 
sacrifice, the Quakers regulated their rela- 
tions to their fellow-men by his precepts 
and commands. 



THE PIONEER QUAKERS. 19 

If Jesus taught any thing, he taught 
the lesson of peace ; if he was positive 
and definite in any one command, it was 
where he said, " I say unto you, Swear not 
at all : " and yet by the verdict of Chris- 
tian civilization, his authority is discred- 
ited, and his injunctions are set at naught. 
I am aware that Christian pulpits have 
always been eloquent in praise of his gos- 
pel, and fervent in exhortation to rigid 
obedience to his laws ; but, to say nothing 
of aggressive warfare, even in the most 
enlightened nations, when the liberties of 
the people are threatened, or an invasion 
is to be resisted, this lip-service is stulti- 
fied by an appeal to arms. Ploughshares 
and priming-hooks are manufactured into 
instruments of death; and, as if to com- 
plete the satire, the name of Jesus is 
invoked to bless the swords of military 
heroes. 

In the matter of oaths, the repudiation 
of Jesus by professing Christians is, if 



20 THE PIONEER QUAKERS. 

possible, still more emphatic. They open 
their Bibles, and read, "Swear not at all;" 
and again, " My brethren, above all things, 
swear not, neither by heaven, nor by earth, 
nor by any other oath : " and, notwith- 
standing these commands, they take an 
oath as often as they sit on juries, appear 
on the witness-stand, or assume the duties 
of public office. I know the distinction 
that is made between profanity and the 
judicial oath, but I have yet to read 
the scriptural warrant for one more than 
for the other. Aside from scriptural con- 
demnation of it, the Quakers' objections 
to the judicial oath commend themselves 
to our intelligence. They say, "It is ir- 
reverent, for it is presumptuous to sum- 
mon the Most High on trivial occasions; 
and a proper sense of his omnipresence 
should deter us from invoking his holy 
name on any occasion, except in acts of 
devotion." It is unnecessary ; for, if the 
same penalties that are attached to per- 



THE PIONEER QUAKERS. 21 

jury were attached to falsehood, affirma- 
tion would be sufficient. 

" I'll take thy word for faith, not ask thine oath : 
Who shuns not to break one, will sure crack both.'* 

Fox and his friends, in their simplicity, 
believed that when their Master pro- 
claimed peace and good will, he meant 
that his followers should not fight ; when 
he commanded them not to swear, he 
meant they should not take an oath ; and 
when he sent forth his disciples without 
purse or scrip, saying, "Freely ye have 
received, freely give," he did not mean 
that they should make merchandise of the 
gospel. They read his command, " Be ye 
not called Rabbi, for one is your master, 
even Christ, and all ye are brethren," and 
innocently supposed that Rabbi, Holy 
Father, and Right Reverend are inter- 
changeable terms. Such being their inter- 
pretation of the Divine commands, they 
would not fight, would not take the oath 



22 THE PIONEER QUAKERS. 

of allegiance, or any other oath, would 
not pay church-tithes, would not call any 
man master, and would not recognize any 
distinction between the clergy and the 
laity. Their unswerving fidelity to their 
conception of Christian duty was not con- 
fined to "weightier matters of the law," 
but extended to matters which, to super- 
ficial observers, may seem trivial and unim- 
portant. They used the pronouns "thee'' 
and "thou," or, rather, they refused to use 
the plural number, in speaking to one per- 
son, because it is contrary to the common 
dialect of the whole Scripture, and because 
the custom originated in pride and vanity. 
" It was," says William Penn, " first as- 
cribed in way of flattery to proud popes 
and emperors, imitating the heathens' vain 
homage to their gods ; thereby ascribing a 
plural honor to a single person, as if one 
pope had been made up of many gods, or 
one emperor of many men." Barclay 
urges with force that " Men commonly use 



THE PIONEER QUAKERS. 23 

the singular number to beggars and to 
their servants; yea, and in their prayers 
to God. Thus the superior will speak to 
his inferior, who yet will not bear that the 
inferior so speak to him, as judging it a 
kind of reproach unto him. So hath the 
pride of men placed God and the beggar 
in the same category. . . . Seeing, there- 
fore, it is manifest to us that this form of 
speaking to men in the plural number 
doth proceed from pride, as well as that it 
is in itself a lie, we . . . testify against 
it by using the singular equally unto all." 
For much the same reasons, they declared 
that it was not lawful for Christians either 
to give or to receive titles of honor, or to 
remove the hat in deference to social or 
official rank. 

Barclay remarks, " These titles are no 
part of that obedience which is due to 
magistrates or superiors, neither doth the 
giving them add or diminish from that 
subjection we owe to them, which consists 



24 THE PIONEER QUAKERS. 

in obeying their just and lawful commands. 
... It lays a necessity upon Christians 
most frequently to lie, because the persons 
obtaining these titles, either by election or 
hereditarily, may frequently be found to 
have nothing really in them deserving 
them, or answering to them, — as some, to 
whom it is said, Your Excellency, having 
nothing of excellency in them ; and he 
who is called Your Grace, appears to be 
an enemy to grace ; and he who is called 
Your Honor, is known to be base and 
ignoble. I wonder what law of man or 
what patent ought to oblige me to make a 
lie, in calling good evil, and evil good. I 
wonder what law of man can secure me, 
in so doing, from the just judgment of 
God, that will make me account for every 
idle word." 

To illustrate the importance attached to 
titles in those days, I need only to remind 
you that even the term Master, or, as we 
use it, Mister, was applied only to men of 



THE PIONEER QUAKERS. 25 

certain rank ; and, in at least one instance, 
a citizen of Massachusetts Colony was 
deprived of this title by the Court in 
punishment for crime. 

Referring to the Friends' refusal to bow 
the knee, or remove the hat, in the pres- 
ence of human authority or rank, Barclay 
explains, "Now, kneeling, bowing, and 
uncovering the head, is the alone outward 
signification of our adoration towards God ; 
and therefore it is not lawful to give it 
unto man. He that kneeleth or prostrates 
himself to man, what doth he more to God? 
He that boweth and uncovereth the head 
to the creature, what hath he reserved to 
the Creator ? . . . They accuse us herein 
of rudeness and pride : though the testi- 
mony of our consciences, in the sight of 
God, be a sufficient guard against such 
calumnies, yet there are of us known to 
be men of such education as forbear not 
these things for what they call the want 
of good-breeding ; and we should be very 



26 THE PIONEER QUAKERS. 

void of reason to purchase that pride at 
so dear a rate. . . . Many of us have been 
sorely beaten and buffeted, yea, and sev- 
eral months imprisoned, for no other rea- 
son but because we could not so satisfy 
the proud, unreasonable humors of proud 
men as to uncover our heads, and bow 
our bodies." 

Many other testimonies of Friends re- 
main to be spoken of. They asserted the 
right of women to preach ; they were 
opposed to capital punishment, and de- 
manded humane treatment of prisoners ; 
they discountenanced the theatre, which, 
at the time, was a corrupting social influ- 
ence ; they objected to music, especially 
when it involved a lifetime of study ; and 
they plead for temperance, simplicity, 
sobriety, and moderation in all things. 
" Vanity and superfluity of apparel " ex- 
cited their contempt when it did not enlist 
their pity. In support of this testimony, 
Barclay quotes the apostle Paul : " I will 



THE PIONEER QUAKERS. 27 

therefore ... in like manner also, that 
women adorn themselves in modest appar- 
el, with shamefacedness and sobriety ; not 
with broidered hair, or gold, or pearls, or 
costly array ; but (which becometh women 
professing godliness) with good works." 
To the same purpose saith Peter, " Whose 
adorning let it not be that outward adorn- 
ing of plaiting the hair, and of wearing of 
gold, or of putting on of apparel." Com- 
menting upon these texts, Barclay says, 
"The adorning of Christian women (of 
whom it is particularly spoken, I judge, be- 
cause this sex is most naturally inclined to 
vanity . . .) ought not to be outward, nor 
consist in the apparel. Is it not strange 
that such as make the Scripture their rule, 
and pretend they are guided by it, should 
not only be so general in the use of these 
things which Scripture so plainly con- 
demns, but also should attempt to justify 
themselves in so doing? We see how 
easily men are puffed up with their gar- 



28 THE PIONEER QUAKERS. 

ments, and how proud and vain they are 
when adorned to their mind. Now, how 
far these things are below a true Christian, 
and how unsuitable, needs very little 
proof. Hereby those who love to be 
gaudy and superfluous in their clothes 
show they concern themselves little with 
mortification and self-denial, and that they 
study to beautify their bodies more than 
their souls, which proves they think little 
upon mortality, and so certainly are more 
nominal than real Christians." 

Some, though by no means all, of these 
Quaker testimonies, if urged to-day, might 
fairly be deemed trivial ; but to realize 
their aptitude to the superstition, vice, 
and follies of the seventeenth century, we 
have only to mark the effect they had 
upon the clergy, who prospered upon the 
superstitious reverence of the people for 
their office ; upon Cromwell's grim troop- 
ers, who rushed upon the swords of Prince 
Rupert's cavaliers, shouting hosannas to 



THE PIONEER QUAKERS. 29 

the Lord of hosts ; upon judges and other 
civil officials, who piously insisted upon 
the necessity and sanctity of oaths, but, 
to retain office, would perjure themselves 
upon the advent of every new adminis- 
tration ; and, finally, upon the dissolute, 
licentious, and godless panderers to the 
vices of the court of King Charles II. 

The Society of Friends was not organ- 
ized until many years after Fox began to 
preach, and not until his converts were 
counted by thousands. When they did 
organize, it was not in the interest of a 
creed, but for a philanthropic purpose, — 
the aid of Friends who were in prison, — 
and, as Fox writes, "for the promotion of 
purity and virtue." An habitual attend- 
ance at religious meetings was the only 
test of membership. If a stranger ap- 
peared in their business meetings, he was 
required to show a certificate from other 
Friends who knew him, indorsing, not his 
soundness in doctrine, but simply his per- 



30 THE PIONEER QUAKERS. 

sonal character. " This precaution," says 
Fox, " was to prevent any bad spirit that 
may scandalize honest men from bringing 
reproach upon them." Silent meditation 
and solemn waiting upon the Lord was 
the only form of worship in their religious 
meetings ; and, unless some one was moved 
by the Divine Spirit to speak or to pray, 
the silence was unbroken until two of the 
elders shook each other by the hand as a 
signal for adjournment. 

Fox gained adherents very rapidly, — 
some of them eager, restless spirits, ready 
to follow any new light, but most of them 
men and women of strong and sterling 
character. He preached in open barns, in 
the fields, and in the dissenting churches, 
where, according to the custom of the time, 
men were wont to address the congrega- 
tion at the close of the regular service. 
On very rare occasions he interrupted 
the minister, but on many others he was 
invited to occupy the pulpit. Multi- 



THE PIONEER QUAKERS. 31 

tudes flocked to hear him, and were con- 
verted. The clergy and Government be- 
came alarmed. Such daring advocacy of 
principles that strike at the root of eccle- 
siastic, aristocratic, and despotic power 
must be crushed out. Fear and hatred 
of such bold innovators caused them to 
forget their own quarrels, and to unite 
for the common purpose of suppressing 
Quakers. Persecution was the weapon of 
both Church and State, and they wielded 
it with relentless vigor. The Friends 
were anathematized in the pulpits, dragged 
from their meeting-houses, arraigned in 
the courts, whipped in the public streets, 
distrained of their property, and confined 
in loathsome dungeons, where many of 
them died. 

Denunciation, mob violence, physical 
torture, legalized robbery, and prolonged 
imprisonment were wasted upon these de- 
voted people. Members of other perse- 
cuted sects held their religious meetings 



32 THE PIONEER QUAKERS. 

secretly, and either temporized with, or 
plotted against, the Government. The 
Quakers scorned plots, compromise, and 
concealment, and always met openly. 
Even the children among them assembled, 
and kept up their meetings, when their 
parents were taken to prison. They were 
irrepressible and unconquerable. Crom- 
well paid a fine tribute to their integrity 
and fidelity when he said, "Now I see 
there is a people risen that I cannot win 
either with gifts, honors, offices, or places; 
but all other sects and people I can." 
Baxter, an inveterate opponent of the 
Quakers, acknowledges their great service 
to the nation. He says, referring to their 
constancy under the cruel operation of the 
Conventicle Act, " Here the Quakers did 
greatly relieve the sober people for a time ; 
for they were so resolute, and so gloried 
in their constancy and sufferings, that 
they assembled openly, and were dragged 
away to the common jail, and yet desisted 



THE PIONEER QUAKERS. 33 

not: but the rest came next day. Abun- 
dance of them died in prison, and yet they 
continued their assemblies still." Orme, 
the biographer of Baxter, seconds this 
tribute. He declares, " Had there been 
more of the same determined spirit among 
others, which the Friends displayed, the 
sufferings of all parties would sooner have 
come to an end. The Government must 
have given way, as the spirit of the coun- 
try would have been effectually aroused. 
The conduct of the Quakers was infinitely 
to their honor ; " and he further remarks, 
"The heroic and persevering conduct of 
the Quakers, in withstanding the interfer- 
ence of Government with the rights of 
conscience, by which they finally secured 
those peculiar privileges they so richly 
deserve to enjoy, entitles them to the 
veneration of all friends of civil and reli- 
gious freedom." 

The fanaticism of many of the English 
Puritans led them into frightful excesses. 



34 THE PIONEEB QUAKERS. 

St. Paul's Cathedral and Westminster 
Abbey were used as stables for horses 
and as shambles for butchers. Churches 
were despoiled, pictures mutilated, painted 
glass destroyed, and swine baptized in 
fonts, according to the established ritual. 
Quaker fanaticism — for these people did 
not escape the national contagion — mani- 
fested itself chiefly in unique methods of 
bearing testimony against a hireling min- 
istry and barbarous laws. For example, 
a Friend would sometimes appear at 
church or on the street, clothed in sack- 
cloth and ashes, and startle the people 
by his impetuous denunciation and ex- 
hortation. "Richard Sale [I quote from 
Fox's "Journal"] on a lecture day was 
moved to go to the steeple-house in the 
time of their worship, and to carry those 
persecuting priests and people a lanthorn 
and candle, as a figure of their darkness, 
but they cruelly abused him, and like 
dark professors as they were, put him 



THE PIONEER QUAKERS. 35 

into their prison called Little Ease, and 
so squeezed his body therein that not 
long after, he died." 

Fox seldom committed any extrava- 
gance ; but he refers approvingly to those 
who did, and defends them by maintain- 
ing that if they acted, not in their own 
wills, but in the will of the Lord, they 
were justified. When Roger Williams 
denounced the Quakers because two 
women, impelled by religious enthusiasm, 
and crazed by barbarous persecution, had 
appeared in public in a condition better 
adapted to the Garden of Eden than to a 
New-England village, Fox not only re- 
torted by denouncing " New-England pro- 
fessors " of religion for " their immodest 
stripping of women and maidens at the 
whipping-post," but said further, " We 
own no such practice unless the Lord 
upon an occasion should call for it ; . . . 
some in New England have done the 
same, and have gone as a sign, . . . yet 



36 THE PIONEER QUAKERS. 

in the innocency of God's Holy Spirit; 
which they rather had chosen death in 
their own wills than to have gone as they 
have done ; . . . there is nothing of bar- 
barity or immodesty in the case ; . . . and 
God Almighty will judge Roger "Williams 
for his hard speeches against them/' * 
Erratic and misguided as a few of the 
Quakers undoubtedly were, their offences 
against social order were exceptionally 
rare. It may safely be asserted that 
there is not on record a single instance 
where any one of them attempted to de- 
stroy property, or to injure a human being 
in life or limb ; and whatever else may be 
said to their discredit, their most bitter 
detractors will acknowledge that they 
were pre-eminently an honest and a se- 
verely moral people. 

Quakerism was an outgrowth, and, as 
I read history, the consummate flower, 

i A Neio England Fire Brand Quenched, pp. 32, 184, 
196, 197. 224. 



V 

THE PIONEER QUAKERS. 37 

of Puritanism. Other dissenting sects 
lopped off the dead branches of ecclesias- 
ticism, and essayed to make the Christian 
pulpit wholesome and respectable. The 
Quakers digged down to its very roots, 
and exposed their rottenness. Grim-vis- 
aged war stalked over England, rousing 
and exciting the brutal passions of men, 
and carrying death and desolation into 
every hamlet. Amid scenes of blood and 
carnage the Quakers bore aloft the ban- 
ner of the Prince of peace. Priests, re- 
ligious sects, Parliament, Lord Protector, 
and kings dallied and toyed and spec- 
ulated with the principle of liberty, to 
extend their own power, and advance 
their own interests. What they claimed 
for themselves they denied to others. 
The Quaker defended liberty, not as an 
intellectual theory, not as a matter of 
policy, but as his natural, inalienable 
right. He demanded, not toleration and 
privilege, but justice. He scorned to 



38 THE PIONEER QUAKERS. 

claim for himself any right that he did 
not freely accord to others. No man ex- 
celled him in his praise of righteous gov- 
ernment and enlightened law, and none 
equalled him in denunciation and defiance 
of governments and laws that robbed men 
of their birthright. Deference to worldly 
rank, to his mind, was more than form 
and courtesy, it involved a recognition of 
class distinction ; it implied the superior- 
ity of such as claimed it ; and therefore, 
while he was honest and courteous to- 
ward all men, it was a matter of conscience 
with him to defer to none. Every man 
was his brother and his peer: no man 
could be his master. Other reformers 
were innovators: he was both innovator 
and revolutionist. He was the democrat 
of democrats. Let me not be misunder- 
stood. In calling the Quakers, democrats, 
I use the term in its conservative, and 
not at all in its destructive, sense. 
Quakerism and anarchism were antipodal. 



THE PIONEER QUAKERS. 39 

There were Levellers in those days as at 
present, but they were ochlocrats, not 
democrats ; and the Quakers were careful 
to repudiate them. Quaker democracy 
was of a far different type. It insisted 
upon the equality of all men before the 
law, but emphasized still more , the respon- 
sibility of all men under the law — ruler 
no less than subject. With the Quakers 
every right implied a corresponding obli- 
gation and duty. Value was tested by 
quality rather than by quantity. When 
questions involving difference of opinion 
were raised in their business meetings, the 
issue depended less upon numerical ma- 
jorities than upon personal character, or 
what Friends still call the weight of the 
meeting. Arbitrary or artificial distinc- 
tions in society, as we have seen, found 
no favor with these radical reformers; 
but natural distinctions, or, to use Robert 
Barclay's own phrase, " natural rela- 
tions," resulting from a diversity of gifts, 



40 THE PIONEEB QUAKERS. 

education and opportunity, were not only 
recognized, but were au essential part of 
the Quaker polity. 

Any lecture, of mine at least, on the 
early Friends, addressed to a Boston audi- 
ence, would be incomplete if it did not 
recognize our deep and permanent obliga- 
tion to the Quakers of the Massachusetts 
and Plymouth Colonies, and include a 
word in vindication of their character 
from the aspersions of popular writers. 

They were the most active, if not the 
only, defenders of religious liberty in the 
earlier days of these colonies who did not 
yield to, or temporize with, the intolerance, 
bigotry, and tyranny of Endicott, Belling- 
ham, Norton, and other colonial rulers and 
clergymen, whose names, nevertheless, we 
are taught to venerate. For reasons which 
I need not now consider, most historians 
find it convenient to cover the cruel deeds 
of Massachusetts Puritans with the mantle 
of charity ; and American history resounds 



THE PIONEER QUAKERS. 41 

with praise of their intelligence, exaltation 
of their piety, and apology for their cruelty, 
instead of with deserved condemnation of 
their pious stupidity, and horror for their 
crimes. 

The plea that the Quakers were invaders 
was set up by the colonial officials in de- 
fence of their barbarous treatment of them, 
and is often renewed by modern apologists. 
Having already published x a refutation of 
this popular but specious plea, I will not 

1 The Quaker Invasion of Massachusetts. From the 
title of this book, one writer argues that the author 
concedes that the Quakers "were, in a sense, in- 
vaders." {Vide Higginson's Larger History of the 
United States, p. 204.) Until my attention was called 
to this novel construction of my use of the term " In- 
vasion," I supposed that the irony implied by it was 
sufficiently apparent. The futility of the plea, that, 
by the terms of the colonial charter, the authorities 
were empowered to exclude any religious nonconform- 
ist whom they chose to call an invader, is thoroughly 
exposed by Mr. Brooks Adams in his forthcoming 
volume entitled The Emancipation of Massachusetts. 
Mr. Adams's book is a masterly review of the rise and 
fall of ecclesiastical tyranny in Massachusetts. What 
I have attempted to do for the pioneer Quakers, he has 
accomplished not only for them, but for all other reli- 
gious dissentients who figure in the colonial period of 
our history. 



42 THE PIONEER QUAKERS. 

examine it here. Let me observe, how- 
ever, in passing, that, to realize its inade- 
quacy, we have only to remember that 
four-fifths of the Friends with whom the 
authorities had to deal were residents 
of the colonies, and many of them were 
owners of their habitations. 

Ann Austin and Mary Fisher came here 
in a sailing-vessel, in July, 1656. They 
were the first of the Quakers who hon- 
ored Massachusetts with their presence. 
By the laws of the colon} 7 , applicable to 
strangers, they were entitled to the pro- 
tection of the authorities: they received 
such protection as the wolf gives to his 
helpless prey. Guiltless of offence, and 
without even the form of a trial, they 
were thrust into jail, where they remained 
for five weeks, when they were shipped to 
the Barbadoes. During their imprison- 
ment, they were not only starved, but 
were subject to outrage and brutality too 
inhuman and indecent for recital. A few 



THE PIONEER QUAKERS. 43 

days after their enforced departure, an- 
other vessel anchored in Boston Harbor, 
with nine Quakers on her deck. These 
Friends were arrested, and, the court 
being in session, were duly arraigned. A 
long and frivolous examination, mostly 
upon religious doctrine, followed, at the 
close of which, sentence of banishment 
was pronounced; and instructions were 
issued for their close confinement until 
the ship in which they came should be 
ready for sea. The master of the ship 
was required to give bonds in the sum of 
five hundred pounds for conveying them 
to England at his own charge. He re- 
fused, but an arbitrary imprisonment soon 
brought him to submission. These Friends 
were in jail for about eleven weeks, during 
which time they were treated as dangerous 
criminals. Thus far the action of the 
rulers had not even a shadow of legal 
sanction, but hereafter the Quakers were 
to be deprived of such an unanswerable 



44 THE PIONEER QUAKERS. 

defence. The first law for their suppres- 
sion and the better security of religion 
was passed in October, while the nine 
Friends were still prisoners. It begins 
thus : " Whereas, there is a cursed sect of 
heretics lately risen up in the world, which 
are commonly called Quakers," etc. This 
vituperation is followed by monstrous cal- 
umny. It provides heavy penalties for 
ship-masters and others who may be con- 
victed of bringing Quakers or " Quaker 
books or writings concerning their devilish 
opinions " into the colony ; and it orders 
that Quakers coming within the jurisdic- 
tion " shall be forthwith committed to the 
house of correction, and at their entrance 
shall be severely whipped." Such was 
the reception of the Quakers upon their 
advent here. An eminent scholar and 
clergyman of this city, in his contribution 
to a work entitled "Massachusetts and 
its Early History," calls it a "comedy." 
Some of us may be pardoned for thinking 



THE PIONEER QUAKERS. 45 

that tears of shame and sorrow and sym- 
pathy are more fitting than peals of laugh- 
ter when religion is defamed, law satirized, 
and womanhood insulted. In a more 
recent newspaper article, 1 this writer, in 
reply to a critic, briefly, but with apparent 
sincerity, acknowledges the inappropriate- 
ness of his ghastly levity, which, however, 
the Historical Society preserves for the 
edification of future generations. 

Nicholas Upsall, a church member and 
freeman as far back as 1631, lacking a 
proper sense of humor, had endeavored 
to relieve the distress of Ann Austin and 
Mary Fisher, and finally, when the law 
was proclaimed in the streets of Boston 
and in front of the Red Lyon Inn, of 
which he was proprietor, remarked " that 
he did look at it as a sad forerunner of 
some heavy judgment to fall on the coun- 
try." He was immediately summoned 
before the court, where, making further 

1 Boston Daily Advertiser, May 4, 1883. 



46 THE PIONEER QUAKERS. 

protest against the iniquity, he was heavily 
fined, and ordered to leave the colony 
within thirty days. This brave old man 
was the first Boston convert to Quakerism. 
Whether converted by the Quakers, who 
had not been allowed to converse with 
any one outside of the jail, or by the zeal- 
ous and pious governor and Christian 
ministers who were responsible for the 
law, let each one judge. At the age of 
sixty, and at the beginning of the winter 
season, he was driven from his home into 
the wilderness; and from that day for- 
ward until his death in 1666, he was a 
constant victim to the malignant piety of 
Massachusetts saints. The story is too 
long to be inserted here, but it ought to 
be as familiar to all of us as the story 
of the " Mayflower." His gravestone and 
that of his wife Dorothy still stand in 
Copp's - hill Burying - ground, — humble 
monuments to the memory of two of Bos- 
ton's noblest heroes. Near by, one may 



THE PIONEER QUAKERS. 47 

see the grave of Cotton Mather, the great 
calumniator of the Quakers, and the cham- 
pion of Salem Witchcraft. Let us trust 
that the tender, forgiving, and enlightened 
spirit of the Quaker has overcome the 
hard, hating, superstitious spirit of the 
churchman, and that the proximity of 
their graves, undisturbed for more than 
two centuries, may symbolize the fraternity 
of their immortal souls. 

Social ostracism, the whipping - post, 
fines, imprisonment, and banishment were 
resorted to in vain. They proved to be 
productive fertilizers of the Puritan soil, 
into which the Quakers who still dared to 
beard the Puritan wolf dropped the fruc- 
tifying seed. Quakerism was soon em- 
braced by many of the colonists, and 
could count in its ranks leading citizens, 
and former members of the church. Mem- 
bers of some of the most prominent and 
influential families eventually became iden- 
tified with the despised sect. Isaac Rob- 



48 THE PIONEER QUAKERS. 

inson, son of the illustrious pastor of the 
Plymouth Pilgrims, espoused their cause 
so earnestly that the court, by a special 
act, disfranchised him. 1 Samuel Winthrop, 
son of the first resident governor, John 
Winthrop, was a distinguished ' Quaker ; 
but unfortunately he removed to Antigua. 2 
William Coddington, who accompanied 
Gov. Winthrop when he brought over the 
charter, and who was afterwards governor 
of Rhode Island, was a leading member 
of the society of Friends and an able 
defender of the faith. 

In October, 1657, and again in May, 
1658, the law was supplemented by pro- 
visions for increased penalties. In Octo- 
ber, 1658, the death penalty was added ; 
and in May, 1661, it was further ordered 
that Quakers, both men and women, 



1 Plymouth Colony Records, vol. iii. p. 189; also Felt's 
Ecclesiastical History, pp. 241, 243; and Sprague's Annals 
of the American Pulpit, vol. i. p. 5. 

2 Besse, vol. ii. chap. ix. p. 171; also William 
Edmundson's Journal, p. 61. 



THE PIONEER QUAKERS. 49 

should "be branded with the letter R 
on their left shoulder, . . . stripped naked 
from the middle upwards, and tied to a 
cart's tail, and whipped through the 
town ; " and the constables of the several 
towns were empowered ... "to impress 
carts and oxen for the execution of this 
order." In November, 1661, owing to the 
interference of King Charles, these laws 
were partially suspended ; but in October, 
1662, they were, with the omission of the 
death penalty, substantially renewed. 

These infamous laws were sternly exe- 
cuted. Four Quakers were hanged on 
Boston Common, three had their right 
ears cut off, and scores of public whip- 
pings were inflicted. One man's body 
was literally beaten to a jelly ; and, when 
an indignant populace demanded punish- 
ment of the inhuman jailer who committed 
the crime, John Norton, the leading Chris- 
tian minister, defended him. Innocent 
women were tied to carts, and flogged 



50 THE PIONEER QUAKERS. 

upon their bare backs until the blood 
streamed to their feet. On one of these 
occasions, the Rev. Mr. Rayner, whose 
appetite for mirth had probably been 
whetted by pious prayers and fasting, 
could not restrain his laughter. 

After the year 1665 the lash and other 
instruments of physical torture fell into 
comparative disuse ; but in 1677 the whip- 
ping-post recovered its prestige, and for a 
brief period was once more the favorite 
argument for the. conversion of the Quaker 
heretic. Public sentiment, however, com- 
pelled the authorities to abandon it ; and, 
so far as I know, it was never again re- 
vived. It must not be inferred, however, 
that the Quakers obtained immunity from 
other modes of persecution. On the con- 
trary, they were constantly impoverished 
by the confiscation of their property to 
satisfy the demands of Christian ministers. 
They were ready and willing to pay their 
share towards the support of civil govern- 



THE PIONEER QUAKERS. 51 

ment ; * but no power, human or satanic, 
could compel them to pay church-tithes. 
In 1678 the Quakers presented the follow- 
ing remonstrance to the General Court at 
Plymouth : — « 

" We whose names are hereunder writ- 
ten, called Quakers in your said jurisdic- 
tion, conscientiously and in all tenderness 
show why we cannot give maintenance to 
your present established preachers. 

"We suppose it's well enough known 
we have never been backward to contrib- 
ute our assistance in our estates and per- 
sons, where we could act without scruple 
of conscience, nor in the particular case 
of the country rate, according to our just 
proportion and abilities, until this late con- 
trivance of mixing your preachers' main- 
tenance therewith, by the which we are 
made incapable to bear any part of what 



1 Some writers assert the contrary; e.g., T. W. 
Higginson in his Young Folks' History of the United 
States, p. 80. 



52 THE PIONEER QUAKERS. 

just charge may necessarily be disbursed 
for the maintenance of the civil govern- 
ment, — a thing we could always readily 
do until now. And why we cannot in 
conscience, directly or indirectly, pay any 
thing to your said preachers as such, we, 
in true love and tenderness (not through 
contention or covetousness, the Lord is 
our witness), offer as followeth: — 

" 1. The ground of a settled maintenance 
upon preachers, either must arise from the 
ceremonial law of the Jews paying tithes 
to their priests, the Levites, or from the 
Pope, who first instituted the same (as we 
find in history) in the Christian Church, 
so called, in the year 786, in the time of 
Offa, King of Mercia, where there was a 
council held by two legates sent from 
Pope Adrian to that purpose (see Selden's 
'History of Tithes'). Now, the first, 
your preachers say, as well as we, is 
ended, and therefore will not have their 
maintenance called tithes. The second 



THE PIONEER QUAKERS. 53 

(viz., the Pope's institution), we suppose 
they will also disclaim as any precedent 
or ground for their practice. We must, 
therefore, necessarily conclude they have 
no ground at all, which we further demon- 
strate as follows : — 

"2. The gospel ought to be preached 
freely, according to the injunction of our 
Lord Jesus to his disciples when he sent 
them forth to preach, — ' Freely ye "have 
received, freely give ' (Matt. x. 8). This 
is far from bargaining for so much a year, 
and, if it be not paid, take away food, 
clothes, bedding, and what not, rather 
than go unpaid. Doubtless those are no 
true shepherds who mind the fleece more 
than the flock. The apostles would rather 
work with their own hands than make the 
gospel burthensome or chargeable to any 
(1 Thess. ii. 9; Acts xx. 34; 1 Cor. iv. 
(12); 2 Thess. iii. 8). Now, they are 
otherwise minded than the apostles who 
would rather make their gospel burthen- 



54 THE PIONEER QUAKERS. 

some than work. The apostle coveted no 
man's gold or silver or apparel (Acts xx. 
23). What thought will true charity 
allow us of those who not only covet, but 
forcibly take away, either gold, silver, or 
apparel, and that where it can (not be) 
well spared, from families and children? 
The gospel is the power of God, and 
therefore neither to be bought nor sold. 
Christ Jesus invites people freely. His 
ministers ought not to make people pay. 

" 3. Preachers are to receive mainten- 
ance but as other men; viz., when they 
are poor, and want it. And here we are 
not backward, according to our abilities, 
to minister to the necessities of any men. 
Only this ought not to be forced or com- 
pelled from any, but ought to be left to 
the giver's freedom. 

"4. The true ministers of Christ never 
received any thing (if they stood in need) 
but from such who had been benefited by 
them ; and, in that case, they thought it 



THE PIONEER QUAKERS. 55 

but reasonable (as, indeed, we do, if there 
be occasion) that those who from them 
had received spirituals should (if they 
stood in need) communicate to them their 
temporals (1 Cor. ix. 11; Rom. xv. 27). 
Now, therefore, have we been benefited 
by your preachers? Do we receive of 
their spirituals ? Say they not of us, we 
are heretics? Let them, therefore, first 
convict us, and put us into a capacity of 
receiving some advantage from them (if 
they can) before they receive maintenance 
from us. It is related (in the book called 
■ Clark's Lives ') of one Rothwell, a man 
famous in England, in his day, that a col- 
lection having been made for him in his 
absence, and understanding, at his return, 
some had given that he was persuaded 
had not been profited by his preaching, he 
returned their money again. It were well 
if there were more so honestly minded. 

" 5. We do really believe your preach- 
ers are none of the true ministers of Christ. 



56 THE PIONEER QUAKERS. 

Now, how can it reasonably be expected 
from us we should maintain or contribute 
towards the maintenance of such a minis- 
try as we judge not true, without guilty 
consciences and manifest contradiction of 
ourselves and principles? 

"We request, for conclusion, you will 
please to consider whether you may not 
prejudice yourselves in your public interest 
with the king (you yourselves having your 
liberty but upon sufferance), if you should 
compel any to conform in any respect, 
either by giving maintenance or otherwise, 
to such a church government or ministry 
as is repugnant to the Church of Eng- 
land. 

" We leave the whole to your serious 
consideration, desiring (if it may be) we 
may be eased in the fore-mentioned case ; 
viz., that you will please to distinguish 
between the country rate and your preach- 
ers' maintenance, and that we may not be 
imposed upon against our consciences; 



THE PIONEER QUAKERS. 57 

that so, under you, we may live a peace- 
able and quiet life, in all godliness and 
honesty; that so, the end for which you 
are placed in government being truly an- 
swered, in the promotion and propagation 
of the common benefit, we therein may 
have our share. 

"Who are your true friends, 

"EDWARD WANTON. 
"JOSEPH COLMAN. 
"NATHAEL FITSRANDAL. 
"WILLIAM ALLEN." 1 

This conflict between an intolerant and 
despotic Christian Church and these un- 
yielding champions of religious liberty 
continued until the year 1724, when it 
ended in a most welcome triumph for the 
Quakers. In October of the previous 
year, some Quaker assessors of Dartmouth 
and Tiverton, who had been imprisoned 
for refusing to collect taxes for the sup- 

i The Hinckley Papers, pp. 18-20. 



58 THE PIOXEER QUAKERS. 

port of clergymen, appealed to the English 
Government. Their case was argued be- 
fore the King's Privy Council ; and it was 
decreed that the taxes in question must 
be remitted, and the delinquent officials 
released. This important event has not 
yet received the attention it merits from 
any historian of whom I have knowledge. 1 
It not only marks the termination of the 
unmerited and barbarous persecution suf- 
fered by the Quakers for nearly three- 
quarters of a century, but it marks, also, 
the collapse of the effort made by the 
Puritans to establish a theocracy in Massa- 
chusetts. The petition to the King is 
well worth the careful attention of any 
one who cares to know the true character 
of the Quakers, and to understand the 
spirit by which they were animated. It 
reads as follows : — 

" A petition to the King in the cause of 

1 I take pleasure in qualifying this statement by 
excepting Mr. Brooks Adams. His history was not 
written when this lecture was first delivered. 



THE PIONEER QUAKERS. 59 

some Friends under sufferings in New 
England. 

" To George, King of Great Britain, &c. 

" The humble petition of Thomas Rich- 
ardson and Richard Partridge, on behalf 
of Joseph Anthony, John Sisson, John 
Akin, and Philip Tabor, prisoners in the 
common jail at New Bristol in the king's 
Province of Massachusetts Bay in New 
England, as also of their friends (called 
Quakers) in general, who are frequently 
under great sufferings for conscience' sake 
in that government. 

" Sheweth, 

" That William and Mary, late King and 
Queen of England, by their royal charter 
bearing date the 7th day of October in 
the third year of their reign, did for the 
greater ease and encouragement of their 
loving subjects inhabiting said province, 
and of such as should come to inhabit 
there, grant, establish and ordain that for- 
ever thereafter there should be a liberty 



60 THE PIONEER QUAKERS. 

of conscience allowed in the worship of 
God to all Christians (except Papists) in- 
habiting, or which should inhabit or be 
resident within, the said province, with 
power also to make laws for the govern- 
ment of the said province, and support of 
the same, and to impose taxes for the 
king's service in the defence and support 
of the said government, and protection 
and preservation of the inhabitants, and 
to dispose of matters and things whereby 
the king's subjects there might be reli- 
giously, peaceably and civilly governed, 
protected and defended. 

" And for the better securing and main- 
taining the liberty of conscience thereby 
granted, commanded that all such laws 
made and published by virtue of said 
charter, should be made and published 
under the seal of said province, and should 
be carefully and duly observed, kept, per- 
formed and put in execution, according to 
the true intent and meaning of the said 
charter. 



THE PIONEER QUAKERS. 61 

" That those sects of Protestants called 
Presbyterians and Independents being 
more numerous in the said country than 
others (to whom the said charter gives equal 
rights), they became makers of the laws by 
their superior numbers and votes, and min- 
isters of the privileges of the said charter, 
so as in great measure to elude the same, 
and disappoint all others of the king's 
Protestant subjects of the good and just 
ends of their transporting themselves and 
families at so great hazard and charge ; 
one great encouragement and inducement 
thereto being liberty of conscience, and 
ease from priestly impositions and bur- 
thens. 

"That in the year 1692 they made a law 
in the said province, entitled 4 An Act for 
the Settlement and Support of Ministers 
and School-masters,' wherein it is ordained 
that the inhabitants of each town within 
the said province shall take due care from 
time to time to be constantly provided of 



62 THE PIONEER QUAKERS. 

an able, learned and orthodox minister or 
ministers of good conversation, to dispense 
the word of God to them, which minister 
or ministers shall be suitably encouraged 
and sufficiently supported and maintained 
by the inhabitants of such towns. 

" That the said law was farther enforced 
by another made in the year 1695, reciting 
the like aforesaid, as also by another made 
in the year 1715, entitled 'An Act for Main- 
taining and Propagating Religion,' in which 
said last act the prevention of the growth 
of atheism, irreligion and profaneness is 
suggested as one great reason of its being 
enacted; and the power of determining 
who shall be ministers under the afore- 
said qualifications is by the said law as- 
sumed by the general court of assembly, 
with the recommendation of any three of 
the ministers of the same sect, already in 
orders, and settled and supported by virtue 
of the said laws ; though it was not deter- 
mined (as the said petitioners humbly 



THE PIONEER QUAKERS. 63 

presume) either by the said charter, or by 
any act of parliament in Great Britain, or 
by any express law of the said province, 
who are orthodox or who are not, or who 
shall judge of such qualifications in such 
ministers. 

" And in all which said several laws no 
care is had or taken of religion (even in 
their own sense) than only to appoint 
ministers of their own way, and impose 
their maintenance upon the king's sub- 
jects, conscientiously dissenting from them, 
by force of which said laws, or some of 
them, several of the townships within the 
said province have had Presbyterian and 
Independent preachers obtruded and im- 
posed upon them for maintenance without 
their consent, and which they have not 
deemed able, learned and orthodox, and 
which as such they could not hear or 
receive. 

" That by other laws made in the year 
1722 and 1723, it is ordained that the 



64 THE PIONEER QUAKERS. 

town of Dartmouth and the town of Tiver- 
ton in the said province shall be assessed 
for the said years the respective sums of 
£100 and £72, lis. over and besides the 
common taxes for support of the govern- 
ment, which sums are for maintenance of 
such ministers. 

"That the said Joseph Anthony and 
John Sisson were appointed assessors of 
the taxes for the said town of Tiverton, 
and -the said John Akin and said Philip 
Tabor for the town of Dartmouth ; but 
some of the said assessors being of the 
people called Quakers, and others of them 
also dissenting from the Presbyterians and 
Independents, and greatest part of the in- 
habitants of the said towns being also 
Quakers or Anabaptists, or of different 
sentiment in religion from Independents 
and Presbyterians, the said assessors duly 
assessed the other taxes upon the people 
there, relating to the support of govern- 
ment, to the best of their knowledge, yet 



THE PIONEEB QUAKERS. 65 

they could not in conscience assess any of 
the inhabitants of the said towns any thing 
for or towards the maintenance of any 
ministers. 

" That the said Joseph Anthony, John 
Sisson, John Akin and Philip Tabor (on 
pretence of their non-compliance with the 
said law) were on the 25th of the month 
called May, 1723, committed to the jail 
aforesaid, where they still continue prison- 
ers under great sufferings and hardships 
both to themselves and families, and 
where they must remain and die, if not 
relieved by the king's royal clemency and 
favor. 

"That the said people called Quakers in 
the said province are, and generally have 
been, great sufferers by the said laws, in 
their cattle, horses, sheep, corn and house- 
hold goods, which from time to time have 
been taken from them by violence of the 
said laws for maintenance of the said min- 
isters, who call themselves able, learned 



66 THE PIONEER QUAKERS. 

and orthodox ; which said laws, and the 
execution and consequences thereof, are 
not only (as the petitioners humbly con- 
ceive) contrary to the liberty of conscience 
and security of religion, civil liberty, prop- 
erty ; and the rights and privileges granted 
in the said charter to all the king's Protes- 
tant subjects there, eluded and made null 
and precarious ; but opposite to the king's 
royal and gracious declaration, at thy 
happy accession to the throne, promising 
protection and liberty of conscience to all 
thy dissenting subjects, without exception 
to those of the said plantations. 

" That after repeated applications made 
to the government there, for redress in the 
premises, and no relief hitherto obtained 
(the assembly always opposing whatever 
the governor and council were at any time 
disposed to do on that behalf), the king's 
loyal suffering and distressed subjects do 
now throw themselves prostrate at the 
steps of the throne, humbly imploring thy 



THE PIONEER QUAKEBS. 67 

royal commiseration, that it may please 
the king to denounce his negative upon 
the said laws, or such part or parts of 
them, or any of them, as directly or con- 
sequentially affect the lives, liberties, 
properties, religion or consciences of the 
Protestant subjects in the said province, 
and their families, and the privileges 
granted and intended in the said charter, 
or such other relief as thy royal wisdom 
and goodness may please to provide ; and 
in the mean time that directions may be 
given that the said Joseph Anthony, John 
Sisson, John Akin and Philip Tabor be 
immediately released from their imprison- 
ment, on their giving such security in such 
sums as shall be thought proper, for their 
being at any time or times hereafter forth- 
coming when required, until their case be 
brought to an issue. 

" And the petitioners shall pray." 
The report of the action of the Privy 
Council is as follows : — 



68 THE PIONEER QUAKERS. 

" At a court at St. James', the 2d day of 
June, 1724. 

" PRESENT, 

4 The King's Most Excellent Majesty. 
"His Royal Highness the Prince of 
Wales. 

" Archbishop of Canterbury. 

" Lord Chancellor. 

"Lord President. 

" Lord Privy Seal. 

" Lord Carteret. 

"Mr. Vice Chamberlain. 

" William Pultney, Esq. 

" Lord Chamberlain. 

" Duke of Roxburgh. 

" Duke of Newcastle. 

" Earl of Westmoreland. 

" Lord Viscount Townsend. 

" Lord Viscount Torrington. 

" Mr. Speaker of the House of Commons. 

" Upon reading this day at the board a 
report from the Right Honorable the Lords 



THE PIONEER QUAKERS. 69 

of the committee of council, upon the 
petition of Thomas Richardson and Rich- 
ard Partridge, on behalf of Joseph An- 
thony, John Sisson, John Akin and Philip 
Tabor, prisoners in the common jail at 
New Bristol, in his majesty's province of 
Massachusetts Bay in New England, for 
not assessing the inhabitants of the towns 
of Dartmouth and Tiverton the additional 
taxes of .£100 and £72, lis. imposed upon 
them by an act passed there in the year 
1722, by which they appear to be for the 
maintenance of Presbyterian ministers, 
who are not of their persuasion, and also 
in behalf of their friends called Quakers 
in general, who are frequently under suf- 
ferings for conscience' sake in that govern- 
ment. By which report it appears, their 
Lordships are of opinion that it may be 
advisable for his majesty to remit the 
said additional taxes, so imposed on the 
said two towns, and to discharge the said 
persons from jail. 



70 THE PIONEER QUAKERS. 

" His majesty in council taking the said 
report into consideration, is graciously 
pleased to approve thereof, and hereby to 
remit the said additional taxes of £100 
and £72, lis. which were, by the said act, 
to have been assessed on the said towns of 
Dartmouth and Tiverton. And his ma- 
jesty is hereby further pleased to order, 
that the said Joseph Anthony, John Sis- 
son, John Akin and Philip Tabor be 
immediately released from their imprison- 
ment, on account thereof, which the gov- 
ernor, lieutenant-governor, or commander 
in chief for the time being of his majesty's 
said province of Massachusetts Bay, and 
all others whom it may concern, are to 
take notice of, and yield obedience there- 
unto. 

"TEMPLE STANYAN." 1 

" Vera Copia" 

1 Gough's History of the Quakers, vol. iv. pp. 219- 
226. 



THE PIONEER QUAKERS. 71 

History, as it is generally written, in- 
forms us, that through their wild excesses, 
and contempt for civil law and social or- 
der, the Quakers goaded the Puritan au- 
thorities into enacting and executing their 
inhuman laws. Dr. George E. Ellis, who 
is almost a voluminous writer on the sub- 
ject, neutralizes his praise of them when 
he assures us that " they were all of them 
of low rank, of mean breeding, and illiter- 
ate." He says they were " intrusive, pes- 
tering, indecent, and railing disturbers," 
who "persisted in outrages which drove 
the authorities almost to frenzy," and that 
the " legislators were beyond measure pro- 
voked and goaded to the course which they 
pursued." Mary Dyer, who was hanged, is 
described by him as one " of the most in- 
sufferable tormentors " of Boston. 

James Russell Lowell tells us, in lines 
inspired by reverence for martyrs, that — 

" History's pages but record 
One death-grapple in the darkness, 



72 THE PIONEER QUAKERS. 

'Twixt old systems and the Word; 
Truth forever on the scaffold, 
Wrong forever on the throne ; 
Yet that scaffold sways the future, 
And behind the dim unknown 
Standeth God within the shadow, 
Keeping watch above his own." 

History's pages record the erection of a 
scaffold on Boston Common, upon which 
the Quakers sealed their devotion to reli- 
gious liberty with their blood, but Pro- 
fessor Lowell, remembering this scaffold, is 
unable or unwilling to free himself from 
the environment of Puritan tradition, and 
strikes the names of its victims from his 
list of " Earth's chosen heroes," with the 
contemptuous remark, that they "were 
martyrs to the bee in their bonnets." His 
scorn for the Quakers is born of his igno- 
rance of their faith ; for ignorance alone 
could lead such an intelligent writer and 
distinguished champion of liberty, to speak 
of Quakerism as a "gadfly" and a "mag- 



THE PIONEER QUAKERS. 73 

got," and to pillory some of its noblest and 
most heroic devotees with his witty and 
withering censure, all of which he does in 
his essay on " New England Two Centuries 
Ago." 

Hildreth wrote in fair spirit, but, in the 
very limited space he devotes to the sub- 
ject, finds room for an occasional error. 
" Honest but one-eyed Mr. Palfrey " 1 relied 

1 Whether Dr. Palfrey wrote as a blind partisan or 
an impartial historian may be judged from his remark 
that " they [the Quakers] should not have been put to 
death. Sooner than put them to death, it were devoutly 
to be wished that the annoyed dwellers in Massachu- 
setts had opened their hospitable drawing-rooms to 
naked women, and suffered their ministers to ascend 
the pulpits by steps paved with fragments of glass 
bottles." — History of New England, ii: 485. For evi- 
dence of Dr. Palfrey's indebtedness to Dr. Ellis, see 
p. 7 of his Preface to the same volume. 

I avail myself of this mention of broken bottles to 
make what appears to me to be an important correction 
of an error that crept into The Invasion. When I wrote 
that book, I was more than willing to give the apolo- 
gists for Puritan cruelties the benefit of every indeco- 
rous act charged to the Quakers, stipulating only that 
the citation should be authentic. In Massachusetts and 
its Early History, p. 114, and again in TJie Memorial 
History of Boston, vol. i. p. 184, I found it stated by 
Dr. Ellis that in 1658 two Quaker women entered a 
church in Boston, and broke bottles in the minister's 



74 THE PIONEER QUAKERS. 

too much upon Dr. Ellis for his informa- 
tion, and is therefore himself untrustwor- 
thy. Bancroft repeats the blunders of 

presence, " as a sign of his emptiness." Dr. Ellis says 
he obtained his information from Ncio Englands En- 
signe, a Quaker tract, which he found in the British 
Museum. This tract contains an account of the suffer- 
ings of Quakers in New England in 1G57 and 1G58, and 
was published in London in 1G59. In it Humphrey- 
Norton and other victims of the persecution tell their 
own pitiable story. "Wishing to consult original author- 
ities wherever possible, I made diligent search, by 
advertising and otherwise, for the Ensigne. My search 
was unsuccessful. The bottle incident is not men- 
tioned by any other authority known to me; but, as 
Dr. Ellis states that he " copied " his report of the 
event from the British Museum volume, I admitted it 
into my book without even a question, and I did this 
the more readily because he gives such excellent 
Quaker authority for it. Recently, having learned 
that there is a copy of the Ensigne in the Carter Brown 
Library at Providence, I made a careful examination 
of it. I found a very full report of the visit of the 
two women at the church on a lecture-day. They 
waited quietly until the minister had done speaking, 
and then, upon attempting to address the audience, 
were " pulled down," and carried to prison. The 
report makes no mention whatever of the bottle scene 
alleged to have been copied from it, and so graphically 
described by Dr. Ellis, nor is there any mention of, or 
reference to, it on any other page of the tract. Dr. 
Ellis, when he wrote, probably trusted to his memory 
instead of referring to his notes, and, having in mind 
the act of Thomas Newhouse in 1663, inadvertently 



THE PIONEER QUAKERS. 75 

his predecessors. 1 Less ambitious writers, 
such as Mr. John Fiske, Mr. H. E. Scudder, 
and Charles C. Coffin, do not take the 
trouble to acquaint themselves with the 
record, or, knowing it, prefer treading in 
the well-worn path, to combating false 
historical conceptions with the simple 
truth. I have referred elsewhere 2 to the 
mistakes of Messrs. Fiske and Scudder, 
but hitherto have not alluded to those of 
Mr. Coffin. The one of which I shall now 
speak, is at least worthy of correction. 



ascribed it to these two women. Until proper evidence 
to the contrary is produced, I shall hold to the belief 
that the bottle act was performed but once in New 
England by a Quaker; and it should be added that 
he (Newhouse) was subsequently disowned by the 
Friends. 

1 "They [the Quakers] would be entitled to per- 
petual honor, were it not that their own extravagances 
occasioned the foul enactment (the death penalty), to 
repeal which they laid down their lives. Far from 
introducing religious charity, their conduct irritated 
the government to pass the laws of which they were 
the victims. But for them, the country would have 
been guiltless of blood.' ' — Bancroft's History of the 
United States, vol. i. p. 458. 

2 The Quaker Invasion of Massachusetts. 



76 THE PIONEER QUAKERS. 

During the year 1764, in the town of 
New London, Conn., some Rogerines, 1 who, 
though they repudiated the Friends, were 
sometimes called Rogerine Quakers and 
Quaker Baptists, entered a church and en- 
gaged in the quiet occupation of knitting, 
to the annoyance of the minister, while 
he was preaching. This event is referred 
to in a sketch of the early settlement of 
New London that appeared in Harper's 
Magazine for December, 1879. The mag- 
azine-writer, as I have good reason to 
believe, inadvertently substituted a spin- 
ning-wheel for the knitting-needle, and 
erroneously speaks of the performers as 
Quakers. Mr. Coffin, not satisfied with copy- 
ing the mistakes of this writer, to whom he 
is indebted for the story, apparently with- 

1 For an account of the Rogerines, consult Caulkin's 
History of New London, chaps, xiv. , xxviii. John Rog- 
ers, founder of the sect, was a Seventh-day Baptist. 
For an account of his controversies with the Quakers, 
see William Edmundson's Journal, pp. 95, 103, and Life 
and Travels of Samuel Bownas, pp. 135-149, 240-242. 



THE PIONEER QUAKERS. 77 

out malice, but certainly with a culpable 
disregard for historical veracity, anticipates 
the scene by a full century, and places it 
in the list of disorderly acts chargeable to 
the pioneer Quakers of Massachusetts. 1 

Apparently Mr. Coffin seldom, if ever, 
consults early authorities ; but no such 
excuse can be offered for the author of 
" As to Roger Williams." A brief notice 
of one charge brought against the Quakers 
in this work will reveal the character of 
the whole book. In the year 1702 John 
Whiting, a Quaker writer, published his 
book entitled " Truth and Innocency De- 
fended against Falsehood and Envy . . . 
in answer to Cotton Mather, a Priest of 
Boston, his calumnies, Lyes and Abuses 
of the People called Quakers in his laste 
Church History of England." After refut- 
ing a particularly obscene calumny first 
circulated by Increase Mather, and subse- 
quently renewed by his son Cotton, with 

1 Old Times in the Colonies, chap. xv. 



78 THE PIONEER QUAKERS. 

qualifying comments, Whiting adds, " Our 
adversaries . . . rake up such dirty stories 
to throw at us." 

In the year 1876, Henry M. Dexter, 
another " Priest of Boston," and a natural 
successor to Cotton Mather, rakes up the 
same dirty story, and, with Whiting's ref- 
utation in one hand, with the other copies 
it with all its disgusting details, and, with 
a misleading comment of his own, pub- 
lishes it as a piece of authentic Quaker 
history. 1 I shall not apply epithets to 
Mr. Dexter or to his book, but I do recom- 
mend to this Christian clergyman a care- 
ful study of John Whiting's titlepage 
when he again essays to write a history of 
the early colonists. 

Sir Robert Walpole once exclaimed, 
" Read me any thing but history, for his- 
tory must be false ! " The history of the 
Massachusetts Colonies, as it is usually 
written, goes far to sustain his indict- 

1 As to Roger Williams, p. 135. 



THE PIONEER QUAKERS. 79 

nient. 1 I protest that in their eagerness 
to shield, and to apologize for, the founders 
of the State, historians confuse facts, ig- 
nore dates, and sacrifice the truth ; and the 
protest is fully justified by the evidence 
already given, but one more notable illus- 
tration may serve to enforce it. One of 
the acts of Quaker fanaticism frequently 
quoted in apology for the fiendish laws 
that were enacted and executed from 
1656 to 1662, was performed by Margaret 
Brewster in the year 1677. That is, Mar- 
garet Brewster, appearing upon the scene 
for the first time, seventeen years after 
Mary Dyer was hanged, is held responsi- 
ble for that judicial murder. Her fanati- 
cism in 1677 goaded John Endicott to his 
murderous course in 1660. This confu- 
sion of dates is sufficiently culpable, but 
it is made still worse by misrepresenta- 
tion of the act performed by her. 2 

1 Bryant and Gay's Popular History of the United 
States is a notable exception. Mr. Gay is not only ac- 
curate in statement, but impartial in his judgments. 

2 Dr. Ellis in Massachusetts and its Early History, p. 113. 



80 THE PIONEER QUAKERS. 

The poet may without blame — 

" Perchance misdate the day or year, 
And group events together by his art, 
That in the chronicles lie far apart ; " 

but of the historian we have the right to 
demand not only accuracy in his state- 
ment of events, but scrupulous fidelity to 
the chronological order of their occurrence. 
Any one who chooses to consult the record 
will find not only that the excesses justly 
chargeable to the Quakers are few in num- 
ber, but also conclusive chronological evi- 
dence to prove that they were the direct 
result, not the cause, of persecution ; that 
the barbarous legislation of the Puritan 
authorities was due to their own religious 
bigotry and intolerance ; that the majority 
of the Quakers were peaceful citizens, 
quite as well educated as the average col- 
onist, and, as a class, more enlightened 
than their neighbors. In New England as 
in Old England, they were the leaders of 
a forlorn hope and almost forsaken cause. 



THE PIONEER QUAKERS. 81 

When history is written by an impar- 
tial hand, Endicott, Bellingham, Norton, 
and their associates will still be honored 
as the founders of a State ; but Upsall, 
Southwick, Wharton, and other Friends, 
whose names are rarely mentioned by the 
modern historian, will be revered as the 
patient, noble, self-sacrificing conservators 
of liberty, without which the State is a 
mockery and a crime. 

I have devoted the time allotted me 
mainly to a consideration of the religious 
aspect of Quakerism, for it was pre-emi- 
nently a religious movement ; but an ade- 
quate treatment of the subject would -in- 
clude much more than the mere reference 
to its influence upon civil and political in- 
stitutions, to which I must limit myself at 
present. 

No one can appreciate fully the entire 
significance of Quakerism until he has 
studied the history of Rhode Island, New 
Jersey, Pennsylvania, and the biography 



82 THE PIONEER QUAKERS. 

of William Penn. These histories furnish 
a complete vindication of the Quakers 
from the aspersions and calumnies of par- 
tisan and ignorant writers. Men and wo- 
men for whom England could find no 
room outside of her jails, a people who 
in Massachusetts were only ignorant, law- 
less disturbers of the peace, and advocates 
of principles destructive to social order, 
are found to be, a few years later, on the 
banks of the Delaware, useful citizens, 
peaceful neighbors, and enlightened legis- 
lators. Rejecting the warnings of tradi- 
tion, they trusted the American Indians, 
and their philosophy was justified. They 
made a treaty with the Indians which Vol- 
taire alleges is the only league between 
them and the Christians which was never 
sealed by an oath, and never broken. 

It was reserved for Mr. Francis Park- 
man to attempt to tarnish the lustre of 
this splendid vindication, of Christ's Ser- 
mon on the Mount, by assuming that, 



THE PIONEER QUAKERS. 83 

because the tribe with whom the Quakers 
had to deal continuously, had been sub- 
jected by their more powerful neighbors, 
the Iroquois, they were, of necessity, 
peaceful and inoffensive in their relations 
with white settlers, and were incapable 
of inflicting injury, or seeking revenge 
for wrongs, and he assures us that "had 
the Quakers planted their colony on the 
banks of the St. Lawrence, or among the 
warlike tribes of New England, their 
shaking of hands, and assurances of ten- 
der regard, would not long have availed 
to save them from the visitations of the 
scalping-knife." 1 This view of the sub- 
ject is not sustained by any facts yet 
brought forward by the historian, but, on 
the contrary, he himself furnishes ample 
evidence to discredit it. Curiously enough, 
he overlooks the fact, that the successful 
issue of the Quaker experiment in Penn- 
sylvania depended upon the ability of 

1 The Conspiracy of Pontiac, vol. i. p. 81. 



84 THE PIONEER QUAKERS. 

the colonists to maintain amicable rela- 
tions with the fierce Iroquois as well as 
with the more placable Delawares. For 
over seventy years, the colony, owing to 
the pacific and just policy of the Quakers, 
was exempt from Indian troubles ; but 
when it was no longer controlled by 
Quaker influence, the frontiersmen were 
involved in Indian wars; and this same 
tribe of inoffensive Delawares, located on 
the Susquehanna and in the Ohio Valley, 
proved themselves to be, by Mr. Park- 
man's own confession, "exasperated sav- 
ages," 1 who resisted the encroachments 
of the whites with almost unparalleled 
courage and ferocity. 

After my first public reading of this 
lecture, Mr. Parkman's attention was 
called to this part of it ; and in reply, he 
urged that " if the Iroquois were friendly 
to the Quakers, they were still more so to 
the Dutch and English of New York, who 

1 Conspiracy of Pontiac, vol. i. p. 143. 



THE PIONEER QUAKERS. 85 

had nothing of the Quaker spirit. Policy 
and self-interest made them friends, not 
only of Pennsylvania, but of all the Eng- 
lish colonies." 1 Policy and self-interest, 
it is true, inspired their friendship for the 
New- York colony. The English were 
contending with the French for suprem- 
acy in America, and the Iroquois were 
the bitter enemies of the French. An 
alliance with the settlers of New York 
was, therefore, natural and politic. Com- 
mon hatred for a common foe was largely 
the basis of that alliance, but no such 
motive influenced their relations with the 
followers of Penn. The Quakers were 
not contending with the French, or with 
rival tribes of Indians: they were not 
contending with any one, and the Iroquois 
could not hope for military aid from them 
under any circumstances. Their friend- 
ship for Pennsylvania was not founded 
upon any selfish hope or fear, but was 

1 Boston Daily Advertiser, May 4, 1886. 



86 THE PIONEER QUAKERS. 

based upon the confidence inspired by 
the fidelity of the Quakers to Christian 
principles, in their dealings with them and 
with all other men. 

Mr. Parkman is high authority for all 
questions involving the American Indian, 
and I differ from him with hesitation and 
reluctance. I have had no occasion to 
question his statement of events, but can- 
not always accept his inferences and judg- 
ments. The fact that the Iroquois, on the 
lower plane of policy and self-interest, 
were induced to form alliances, and to 
maintain amicable relations with some 
colonies not Quaker in spirit, is not, to 
my mind, sufficient reason for qualifying 
our tribute to the Quakers, who by purely 
Christian and humane methods secured 
the good will of every Indian tribe, near 
and remote, with which they had dealing 
or intercourse. 

The scepticism of Mr. Parkman as to 
the efficacy of Quaker methods in dealing 



THE PIONEER QUAKERS, 87 

with Indians, when applied to " the war- 
like tribes of New England," is equally 
unwarranted. These methods were se- 
verely and successfully tested on the occa- 
sion of King Philip's War (1675-76), when 
at a sacrifice involving the ruin of many 
towns, the destruction of a large amount 
of property in the sparsely inhabited set- 
tlements, and the loss of one-eleventh of 
her militia in battle, New England sealed 
the doom of her native Indian. The 
causes that led to the war are still matters 
of dispute, but no one doubts that it might 
have been averted by the United Colonies 
had they, in their Indian policy, emulated 
the example of Rhode Island, where the 
Quakers were numerous, and partially 
controlled the government. 

The New-England Quakers and Indians 
were fast friends, and the Quaker books of 
our colonial period abound in tributes to 
the natives. The tribes in Massachusetts 
befriended the banished Quakers by receiv- 



88 THE PIONEEB QUAKERS. 

ing them into their wigwams, furnishing 
them with provisions, guiding them through 
the woods, and by many other acts of kind- 
ness and sympathy. When Nicholas Up- 
sall was driven from his home by the white 
savages of Boston, and their brothers of 
Plymouth hunted him out of that colony, 
he found shelter with the less barbarous 
red men of the forest; and one of them 
exclaimed, "What a God have the English 
who deal so with one another about the 
worship of their God ! " * 

It is commonly, but very erroneously, 
assumed, even by some modern Friends, 
that the early Quakers were uniformly 
extreme non-resistants, and that, relying 
solely upon the power of moral suasion, 
they condemned the application of the 
principle of coercion to any and all human 
relations. On the contrary, they admitted 
both the propriety and the necessity of a 
limited resort to physical force for the 

1 Neio England Judged, p. 40. 



THE PIONEER QUAKERS. 89 

maintenance of civil government. It is 
even alleged that in Rhode Island, in one 
or two instances, they yielded to outside 
pressure so far as to exercise military 
authority in a mild degree ; but, however 
this may be, it is certain that in every 
colony where they had control, the laws 
were enforced, offenders were, arrested, and 
criminals were punished. 

In Pennsylvania, having won the friend- 
ship of the Indians with practical assur- 
ances of their just intentions, they founded 
a colony in which all men were allowed 
liberty of conscience, and full liberty, in the 
words of their law, " to frequent or main- 
tain any religious worship, place or ministry 
. . . without interruption or molestation." 
The right of suffrage was extended to all 
who paid their fair share of taxes, and 
taxes could not be levied except by the 
representatives of the people. The indus- 
trial schools of the present day were antici- 
pated by a provision for the practical 



90 THE PIONEER QUAKERS. 

education of children. Nearly two hun- 
dred offences were blotted from the list of 
crimes subject to the death-penalty by 
English law. Prisons were converted into 
reformatory schools and workhouses. The 
law of Primogeniture was discarded. 
Affirmation was substituted for the judi- 
cial oath, and false accusers were made 
liable to double damages. 

These illustrations indicate sufficiently 
the enlightened and humane character of 
their aims and purposes. It is no exag- 
geration to say that they anticipated the 
wisest statesmanship and political sagacity 
of two centuries ; for since the close of the 
seventeenth century, the only real, sub- 
stantial progress made in the science of 
government consists in the development 
and application of principles formulated 
and carried out by the Pennsylvania 
Quakers. 



INDEX. 



ACT for Settlement of Ministers, 61, 62. 

Act for Maintaining Religion, 62. 

Act of Toleration, 8. 

Adams, Brooks, 41, 58. 

Adrian, Pope, 52. 

Affirmation legalized, 90. 

Aiken, John, 59-70. 

Allen, William, signature, 57. 

Anarchism, Quakerism antipodal, 38. 

A New England Fire Brand Quenched, 36. 

Anglican Church, 8. 

Anthony, Joseph, 59-70. 

Antigua, Island of, 48. 

Apostolic preaching, 53, 54. 

Archbishop of Canterbury, 68. 

Assessors in Tiverton and Dartmouth, 57-70. 

As to Roger Williams, unwarranted charges in, 77, 78. 

Austin, Ann, arrival of, 42; persecution of, 45. 

Atheism feared, 62. 

BANCROFT'S History, errors, 74, 75. 

Banishment, 43, 47. 

Baptism rejected, 18; of swine, 34. 

Barbadoes, exiles, 42. 

Barclay, Robert, plural pronouns, 22; titles, 23; kneel- 
ing, 25; quoting Paul, 26; dress, 27; natural rela- 
tions, 39. 

91 



92 INDEX. 

Basis of Quakerism, 17. 

Baxter, Richard, concessions, 32; biography, 33. 

Bellingham, Richard, 40, 81. 

Besse, Sufferings of the Quakers, 48. 

Bishops, ordination of, 17. 

Bible, 12, 18. 

Boston Common, Quakers buried in, 10; scaffold, 49, 

72. 
Boston Daily Advertiser, 45, 85. 
Bottles broken, as a sign, 73-75. 
Bownas, Samuel, Life and Travels of, 76. 
Branding of men and women, 49. 
Brewster, Margaret, 79. 
Bryant and Gay's History, 79. 

CaULKIN'S History of New London, 76. 

Charles I. crowned, 7. 

Charles II., anecdote, 5; society under, 8; court vices, 

29; legal interference, 49. 
Charters, royal, 41, 48, 59, 61-63. 
Christians, professing, 19; and Indians, 82. 
Christ, ministers of, 14; master, 21. (See Jesus.) 
Chronological order neglected, 77, 79, 80. 
Churches, sacredness of, 14; weapons of persecution, 

31; despoiled, 34. 
Church History of England, 77. 
Civil government, 50, 89. 
Clark's Lives quoted, 55. 
Class distinctions, 38. 
Clergy, 22, 28, 31. 
Coddington, William, 48. 
Coercion, principle of, 88, 89. 
Coffin, Charles Carleton, errors, 75-77. 
Colman, Joseph, signature, 57. 
Conscience, rights of, 33, 52, 56-70. 
Connecticut, Rogerines in, 76. 
Conspiracy of Pontiac, 83, 84. 



INDEX. 93 

Conventicle Act, 32. 

Copp's Hill Burying-Ground, 46. 

Cromwell, Oliver, 8, 28, 32. 

Creator, 16, 25. (See God and Worship.) 

Dartmouth case, 57-70. 

Democracy, 38, 39. 

Dexter, Henry M., 78. (Author of As to Roger Wil- 
liams.) 
Divine revelation, 14, 16. (See Inward Light.) 
Dyer, Mary, 71, 79. 

EDMUNDSON'S, WILLIAM, Journal, cited, 48, 76. 

Ellis, George E., his judgment and accuracy as a histo- 
rian questioned, 71, 73-75, 79. 

Emancipation of Massachusetts, 41. 

Endicott, John, tyranny, 40; alleged to he goaded hy 
Quakers, 79; an honored founder, 81. 

England, remarkable age of, 7; jails, 9, 82; war, 37; 
Friends conveyed to, 43. 

English Colonies, Indian friendship for, 85. 

FANATICISM in sects, ll; English Puritans, 33; 

Quaker, 34. 
Felt's Ecclesiastical History, 48. 
Fighting forbidden, 21. 

Fisher, Mary, arrived, 42; persecution of, 45. 
Fiske, John, errors, 75. 
Fitsrandal, Nathael, signature, 57. 
Fox, George, ridiculed, 6; founder of sect, 7; Toleration 

Act, 8; youth, 11; personal advice, 12, 13; meditation, 

14; dogmas early learned, 17; belief, 21; ministry, 29; 

adherents, 30; justification of excesses, 35. 
Fox's Journal, anecdote, 6. 
Friends, title, 7; determined spirit, 33; in colonies, 42. 

(See Quakers.) 



94 INDEX. 

GAY'S History, accurate, 79. 
George the First petitioned to, 59-70. 
God, 18, 24, 25, 88. 
Gough's History of the Quakers, 70. 

HANDSHAKING in meeting, 30 ; with the Indians, 

83. 
Harper's Magazine, article in, 76. 
Hats not removed, 5, 25. 
Higginson, T. W., histories, 41, 51. 
Hildreth's History of the United States, 73. 
Hinckley Papers, 57. 
Historical Society, paper preserved, 45. 
Holy Spirit, 3G. (See Divine and God.) 

INDIANS, American, relations with Quakers, 82-89. 
Inspiration, 18. (See Bible, God, and Holy Spirit.) 
Invaders, Quakers as, 41. 
Inward Light, 15, 17. 

JAMES II. favors the Quakers, 8. 

Jehovah, gift of, 16. (See God.) 

Jesus Christ, divinity, 18; teachings, 19; repudiated, 

19. 
Jews, law and tithes, 52. 

Knitting in church, 76. 

LAW, enlightened, 38; responsibility under, 39. 
Laws, 42, 44, 48, 61, 63, 89. 
Lecture Day, church disturbance, 74. 
Leicestershire, Fox's home, 11. 
Levellers, 39. 

Liberty, principle, 37; devotion to, 81; in Pennsylva- 
nia, 89. 
Liberty of conscience, 59-61, 89* 



INDEX. 95 

Little Ease, a prison, 35. 

Lowell, James Russell, historic errors, 71-73. 

MASSACHUSETTS and its Early History, 44, 73, 79. 

Massachusetts, citizen of, loss of title, 25. 

Mather, Cotton, 47, 77, 78. 

Mather, Increase, 77. 

Membership, test of, 29. 

Memorial History of Boston, 73. 

Mercia, Council at, 52. 

Military authority by Quakers, 89. 

Milton, John, quoted, 11. 

Modern Friends, historic error, 88. 

Moral suasion, 88. 

Music objected to, 26. 

NEW Bristol jail, 59, 69. 
New England Judged, 88. 
New Englands Ensigne, 74, 75. 
Neio England Two Centuries Ago, 73. 
Newhouse, Thomas, eccentric act, 74; disowned, 75. 
New Jersey, history, 81. 
New London, sketch of, 76. 
New- York settlers, 84, 85. 
Noblemen in Privy Council, 68. 
Non-resistance, 88, 89. (See Fighting.) 
Norton, Humphrey, 74. 

Norton, John, tyranny, 40; defence of jailer, 49; 
founder, 81. 

OATHS objected to, 19-22; sanctity, 29; with Indians, 

82; abolished, 90. 
Offa, King, 52. 
Ohio-valley Indians, 84. 
Old Times in the Colonies, 77. 
Ordained ministry, 17. 
Original sin, 18. 



96 INDEX. 

Orme, biographer of Baxter, 33. 
Oxen impressed, 49. 

PALFREY, JOHN GORHAM, History of New Eng- 
land, 73, 74. 

Papists not free, 60. 

Parkman, Francis, 82-88. 

Partridge, Richard, petition, 59-70. 

Paul the apostle, 26. 

Pennsylvania, 81-85, 89, 90. 

Penn, William, 5, 22, 82. 

Persecution, weapon, 31; immunity from, 50; ended, 58. 

Peter the apostle, 27, 54. 

Petition to the General Court at Plymouth, 51-57; to 
the King, 58-70. 

Philip, King, Indian war, 87. 

Plymouth, court, 51; persecution, 88. 

Plymouth Colony Records, 48. 

Plymouth Pilgrims, pastor, 48 

Preachers, maintenance of, 54-56. 

Presbyterian clergy, 69. 

Presbyterians numerous in colonies, 61; Tiverton, 64. 

Priests, 11; persecuting, 34; speculating, 37. 

Privy Council, petition to and decision of, 58-70; mem- 
bers present, 68. 

Puritans, excesses, 33; aims, 58; rulers, 71; traditions, 
72; cruelties apologized for, 73; bigotry, 80. 

Pultney, William, 68. 

QUAKER Baptists, 76. 

Quaker Invasion of Massachusetts, 3, 41, 73-75. 

Quakerism, fundamental principle, 15; outgrowth of 
Puritanism, 36; notable converts, 47; opprobrious 
epithets, 72, 73. 

Quakers, origin of name, 6; arrival in Massachusetts, 
42; hanged, 49; remonstrance, 51; scaffold, 72; fanat- 
icism, 79; excesses, 80; relations to Indians, 83, 86-88. 



INDEX. 97 

RAYNER'S, REV., brutality, 50. 
Red Lyon Inn, law proclaimed, 45. 
Resurrection of the body, 18. 
Rhode Island, 48, 81, 87. 
Richardson, Thomas, petition, 59-70. 
Robinson, Isaac, 47. 
Rogerines, 76. 

Rogers, John, founder of a sect, 76. 
Rothwell, anecdote, 55. 

SAINT LAWRENCE RIVER, Indian question, 83. 

Sale, Richard, 34. 

Scudder, H. E., errors, 75. 

Selden's History, 52. 

Sisson, John, assessor, 58-70. 

Southwick family, 81. 

Spinning-wheel in church, 76. 

Sprague's Annals, 48. 

Stanyan, Temple, signature, 70. 

Tabor, philip, 58-70. 

Taxes, 4, 51, 57-70, 89. 

Testimonies, 26-28. 

Theocracy in Massachusetts, 58. 

Thee, in Quaker usage, 22. 

Tithes, church, 22, 51, 52. 

Titles, 23, 24. 

Tiverton case, 57-70. 

Truth and Innocency Defended, 77. 

UNITED Colonies, Indian troubles, 87. 
Upsall, Dorothy, grave, 46. 
Upsall, Nicholas, 45, 46. 

VOICE of God, 14. (See Inward Light.) 
Voltaire on Penn's treaty, 82. 



98 INDEX. 

WALPOLE, SIR ROBERT, quoted, 78. 

Wanton, Edward, signature, 57. 

Weight of the meeting, 39. 

Wharton family, influence for liberty, 81. 

Whippings, public, 31, 44, 49, 50. 

Whiting, John, book, 77, 78. 

William and Mary, toleration, 8; charter, 59. 

Williams, Roger, denounces the Quakers, 35, 36. (See 

As to Roger Williams.) 
Winthrop, John, first resident governor, 48. 
Winthrop, Samuel, Quaker, son of John, 48. 
Women, right to preach, 26. 
Worship, free, 60; Indian comment, 88. 

YOUNG Folks' History cited, EM. 
Your Excellency, and similar titles, 24. 



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